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1 Rationalistic Theology-Mutazilism (A Religio-Historical Perspective) Authors Name and Affiliations Dr. Ali Raza Tahir Corresponding Author Assistant Professor Department of Philosophy, University of the Punjab, Lahore-Pakistan Sponsoring Information Department of Philosophy, University of the Punjab Quaid-e-Azam Campus, Lahore-Pakistan Abstract Mutazilism was the first school in Muslim theology. According to the Muslim Calendar this school of thought was founded by Wasil ibn Ata in the end of the first or in the beginning of the second century in Bsra-a famous city of Iraq. The basic aim of a theologian is the affirmation, or defense, of the fundamentals of religion on the basis of religious manuscript, divine text, or Scripture only. But the Mutazilites started to use reason along with the sacred text to prove their stance. Use of reason along with revelation is the prominent feature of this school of thought. They tried to comprehend and interpret religious doctrines on rational grounds. They put their emphasis on reason along with divine text.it was the first theological movement based on reason along with revelation raised up on the horizon of the Muslim thought. We may say it a rational movement in the theological domain of the Muslim world. This article is an exposition of above said movement. Keywords: Mutazila, Jabaria, Qadaria, Murjia, Waidia, Rationalism Introduction What is meant by Theology? Theology means fundamentals of faith or a branch of knowledge which deals with the fundamentals of faith or discussions related to faith. Subject Matter orcore Issue of Theology Ultimate Reality (as defined by religions) is the core issue for all theological discussions. What is meant by a Theologian? A theologian is a person whose basic scope of discussion is the fundamentals of a religion. Aim of a Theologian The basic of aim of a theologian is to affirm or prove or defend the fundamentals of his/her religion. COPY RIGHT 2013 Institute of Interdisciplinary Business Research 649

2 Methodology In general a theologian uses the dialectical method to prove his/her stance. But he/she may also usethe rational method along with dialectical method. Theological dialects mean the use of divine text to prove the standpoint. So we may divide to its methodology into two kinds: i. Traditional, Transmitted, Scriptural, and ii. Rationalistic.(Mutahri, 1362:517) Muslim Theology It means discussions of theologians in respect of basic principles or roots of Islam. First School in Muslim Theology Mutazilism was the first school in Muslim theology. According to the Muslim Calendar this school of thought was founded by Wasil ibn Ata in the end of the first or in the beginning of the second century in Bsra-a famous city of Iraq. Mutazilism (Definition and salient features) As we have pointed out in previous lines it was the first theological movement raised up on the horizon of the Muslim thought. Although, the basic aim of a theologian is the affirmation, or defense, of fundamentals of religion on the basis of religious manuscript, divine text, or Scripture only but Mutazilites started to use reason along with the sacred text to prove their stance. (Concise Routledge Encyclopedia of Philosophy, 2ooo:61)Use of reason along with revelation is the prominent feature of this school of thought. They tried to comprehend and interpret religious doctrines on rational grounds only.although Allama Dr. Muhammad Iqbal appreciated the rational mode of Mutazilites but he criticized their approach also. TheMutazila conceiving religion merely as a body of doctrines and ignoring it as a vital fact, took no notice of non-conceptual modes of approaching Reality and reduced religion to a mere system of logical con concepts ending in a purely negative attitude. They failed to see that in the domain of knowledge scientific or religious complete independence of thought from concrete experience is not possible. (Iqbal A. M., 1989:4) They put their emphasis on reason along with divine text. We may say it a rational movement in the theological domain of the Muslim world. So they are named as Muslim rationalist. (Iqbal A. M., 1964:38) According to Shorter Encyclopedia Of Islam: Mutazila is the name of the great theological school which created the speculative dogmatic of Islam. (Ed)J.H. & H.A.R., 1961:421) COPY RIGHT 2013 Institute of Interdisciplinary Business Research 650

3 Background of Mutazilism There were number of reasons which helped to set the foundations of Mutazilism i.e. rationalistic theology. We may conclude to all in these words. The emphasis of the teachings of Islam i.e. Quran and Hadith on the use of reason in all religious and worldly affairs The need of reason in answering the objections of the non-muslims and newly born Muslims on the fundamentals of Islam The importance of argumentation in response of the inquiries of new born Muslims in respect of religious doctrines and practices The influence of Greek philosophy and logic (Ed)Nasr, 2002:106) Along with above said reasons there were some internal issues and specific socio-political situations which were related with the core of religion, helped in the establishment of Mutazilism. Now we try to describe all of them respectively. Some Specific Religious and Socio Political Issues After the martyrdom of Hazrat Usman, majority of Muslims elected to Hazrat Ali their caliph. He is known as 4 th guided caliph. Madina was the capital of Muslim state. Syria was one of its provinces. At that time Amir Muawiyah was the governor of Syria. He revolted against an elected caliph and refused to accept Hazrat Ali as a caliph. Consequently a war state appeared in the followers of Hazrat Ali and the governor of Syria. Thousands were murdered on both the sides during these wars. For example only in the war of Sufain more than eighty thousand were murdered on both the sides. The question arose: Who was on the right? and What will be the ultimateend of murders? After the martyrdom of Hazrat Ali, Amir Muawiyah became the ruler of the Muslim world. In his life he appointed his son Yazid, as the ruler of the Muslim world. To legitimate his ruler ship he started totakethe oath of Yazid from all over the Muslim world. Majority of the Muslim world was against the nomination of Yazid due to his undesirable conduct, behavior, and character. Hazrat Imam Husain the grandson of the Holy Prophet Hazrat Muhammad (S.A.W.W.) refused his nomination due to his ill deeds. He protested against Yazid s misdeeds with His family members and companions which were total seventy two in number. To snub the powerful voice of Hazrat Imam Hussain, Yazid murdered Him with all members of His family along with all his companions in Karbala. COPY RIGHT 2013 Institute of Interdisciplinary Business Research 651

4 Approximately, Yazid ruled over Muslim world for three years. Following is a brief account of his era. In the first year of his rule he murdered the grandson of the Holy Prophet Hazrat Muhammad (SAWW) with his companions in Karbala. In second year of his rule he attacked on Madina and looted it relentlessly. Hazrat Abdullah ibn Zubair refused to accept his leader ship and took refuge in Macca. In the third year of his rule he attacked on Ibn e Zubair, besieged Macca, and started shelling on Baitullah. Meanwhile, Yazid died. Other than the murder of the family of the Holy Prophet (S.A.W.W.) a number of the companions of the Holy Prophet (S.A.W.W.) were murdered by him also. (Mudoodi, 2000:179-84) The successors of Yazid (Umayyad rulers) continued these ill practices in their regimes. The core of the basic teachings of Quran is that every-body is responsible and accountable for his/her actions and deeds. (Khaliq, 2000:100) The questions arose in the minds of people: What will be the end of the committers of these grave sins? Why do you practice such barbarities? Is not all this against the spirit of Islam? Are you not Muslims? (Sheikh, 1974:2) They had no answer for their brutalities and no justification for their ill deeds. People started to raise their voices against their cruelties. To save their faces and to justify their antagonistic ruler ship they started to misinterpret the verses of the Quran. For this purpose they established an institution of pulpiters (courtier priests) to defend and justify their all brutalities. They started to misinterpret the fundamentals of religion and to communicate them wrongly for their rulers and for their own mean objects. They propagatedthat God is Absolute, Ultimate, Almighty, All Power, Omnipotent, and Omniscient. All discretion is for God. Every-thing is in the jurisdiction of God. All occurrencesare due to God. Human being has no choice. He / She have no freedom of will. All others except God are compelled being. So, how can we hold to a compelled being responsible for his/her deeds? They promoted to absolute determinism in all spheres of life. The followers of this approach were named as determinist or Jabarites.Jeham bin Safwan was the main representative of this group. (khaliq, 2000:40) COPY RIGHT 2013 Institute of Interdisciplinary Business Research 652

5 They further viewed: Human being is a compelled being. Nobody is responsible for his/ her deeds because there is no freedom of choice to any-body. Ultimately every-body should be optimistic for his / her end. For them even if a being commit a grave sin like polytheism or the assassination of an innocent that may be rewarded by God because every-thing happens by the decree of God. (Ed)Nasr, 2002:109) In respect of the beginning of Mutazilites, historians reported that Hasan of Basra was a celebrated religious scholar in those days. Ma bad al-juhani was an advocate of free will and was condemning the fatalism of Umayyad rulers openly and publically. To get the support of his stance one day he met with Hasan al; Basri. He asked to him that the Umayyad rulers to justify their misdeeds misinterpreted the doctrine of Omnipotence of God. What was his answer? Iqbal narrated hisanswer in these words. Ma bad is reported to have said to Hasan of Basra that the Umayyads killed Muslims, and attributed their acts to the decrees of God, replied Hasan, are liars. (Iqbal A. M., 1989:88) Unjust and relentless rulers and dishonest priests of their courts promoted to Jabriat and Murjiat. It was absolutely against the basic teachings of Islam and the Quran. So a protest started against them from all walks of life. Al Maabad al Juhni was a prominent figure of that time who demonstrated against the Umayyad s standpoint of Jabariat and Murjiat. According to him, human being is not a compelled being. Every-body has the freedom of choice. Omnipotence and Omniscience of God does not mean the determinism of a being. The problem of good and evil is related with free will. So he preceded the doctrine of Qadar (free will). The followers of this doctrine were known as Qadarites(representatives of the freedom of will). As Jabariat(determinism) implies in the doctrine of Murji it,(the committer of a grave sin should be optimistic because he may be rewarded) the doctrine of Qadarnecessities to Wa idia (promise of reward and threat of punishment). We may conclude all above discussion in these words. There were two approaches in Muslim society at that time. First one was the Jabaria / Jabarites or Determinists (Human being is a compelled being and everything and every act of a being is determined by God. So no-body is responsible for his/her deeds. Murjia. Jabaria or determinism brushes off all possibilities of responsibility. Consequently it implies to Murjia. (one should be optimistic for his/her end despite COPY RIGHT 2013 Institute of Interdisciplinary Business Research 653

6 the committing of a mortal sin because he/she is bound and have no freedom of choice) So, all brutalities of rulers are justified and no-body is accountable for his/her deeds. The second approach was the Qadaria/ Qadarites or Freedom of Choice (There is no compulsion on a being. Every -body has the freedom of will and allowed to choose his/her own way. Waidia. (Reward and Punishment)The approach of Qadaria necessitates to Waidia or promise of reward and threat of punishment. It requires that every-body is responsible and accountable for his/her deeds. This controversy was not favorable for relentless Umayyad s rulers. So they crushed every voice which was raised against them. Al Ma bad al Juhani promoted the doctrine of Qadar and was hanged by the orders of Umayyad s ruler Abdul Malik by Hajjaj ibn-e Yousaf (governor and right hand of the ruler) in 80/699. Only the fatalism was in the favor of their misdeeds. Allama Dr. Muhammad Iqbal pointed out it as: Now the practical materialism of the opportunist Umayyad rulers of Damascus needed a peg on which to hang their misdeeds of Karbala, and to secure the fruit of Amir Muawiyah s revolt against the possibilities of a popular rebellion. (Iqbal A. M., 1989:88) After the murderous fate of Ma bad, Ghaylan al-damishqi adopted his mission and started to preach his views. It was not tolerable for the rulers. So, in the penalty of holding the flag of Ma bad, he was murdered in 105/723 at the hands of Hisham ibn Malik. There were many other people who suffered the end like Mabad Juhani and Ghaylan Damishqi. Despite of all these cruelties and unfavorable circumstances the doctrines of Qadaria and Waidia were in progress. Beginning of Mutazilizm Hasan Basri(24/ /728) (Urdu Daira tul Muarif-e Islamia, 1973:310), (Armstrong, 2003:165) was practicing to deliver lectures in the Msjad e Basra (Mosque of Basra) after the Morning Prayer. The historians have been related the beginning of the Mutazilism to an incident, happened in the form of a dialogue during a lecture of Hasan Basri. They have narrated the story of beginning in these words. One day Hasan Basri was delivering his lecture in Msjad-e Basra (Mosque of Basra). Someone from Basra came to him and asked what will be the fate of the committer of a grave sin. Either he may be rewarded (Jabaria and Murjia) or COPY RIGHT 2013 Institute of Interdisciplinary Business Research 654

7 he must be punished due to his misdeed (Qadaria and Waidia). Hasan Basri was in confusion. Principally he was of opinion that the committer of a mortal sin would be punished. He had known better that if he expressed these views he would be hanged by the hands of the rulers. On the other hand the concept of the reward and forgiveness of Murjia was against his faith. He became silent and was searching the way. Meanwhile among one of his pupils i.e. Wasil ibn Ata (80/699) (Ed), 1983:199) or Amr ibn Ubayd (Most of the historians considered it Wasil ibn Ata) broke up the silence and adopted the middle position as described by Saeed Sheikh: One day when Hasan was busy discussing some problems with his pupils, someone came to him with a question regarding the conflicting standpoints of the Murjiites and the Waidities. The first held that perpetrator of a grave sin should be reckoned as a Muslim and not labeled an unbeliever, and that his case should be left to God. The second, lying more emphasis on the threats in the Quran, maintained, that the committer of a mortal sin, having ipso facto deviated from the right path, could not possibly be considered a believer. Before Hasan could give a reply, either Wasil ibn e Ata or Amr ibn-ubayd broke out with the assertion of a middle position, i.e. such a one was neither a believer nor an unbeliever. Hasan took it ill and said aeytazala anna(i.e. he has seceded from us). So, Wasil and Amr left the circle of the master went to another corner of the mosque and began teaching their own views. Those who gathered around them came to be known as the Mutazilites i.e. separated beings). (Sheikh,1974:4) The author of The A to Z of Islam has also pointed out above said facts. (W.Adamec, 2003:201). Nicholson attributes to Mutazilites in these words: During the Umayyad period Basra was the intellectual capital of Islam and in that city we find the first traces of a sect which maintained the principle that thought must be free in the search for truth. (Nicholoson, 1962:222) Meanings of Mutazila Mutazila was not a name of a specific being, or an individual. It is an Arabic word. It has its historical connotation related with a specific incident as we have reported it in the above said lines. Mutazila means separation or separated. In the beginning, Hasan Basri said to Wasil ibn Ata aeytazala anna (this person has been separated from us). So, Mutazilameans a separated being. He established his own circle and started to deliver lectures on the other corner of COPY RIGHT 2013 Institute of Interdisciplinary Business Research 655

8 mosque. All men who left the circle of Hasan Basri and gathered around Wasil ibn Ata were named as Mutazila (separated being). Mutazila or Adalites The basic emphasis of Mutazilites was on Tauhid or Divine unity. For them justice is the fundamental attribute of God. The entire thesis of Mutazila revolves around Divine justice. Their opponents named them Mutazila but they claimed that they were Unitarians and Adalities (Adlia) i.e. the men of Divine unity and Divine Justice. For them they were the representatives and real precursors of Divine unity and Justice. For them Mutazila was not their real name. They were named as Mutazila or Mutazilites by their opponents. Mutazila and the Abbasids The age of the establishment of Mutazila is the end of first or beginning of the second century. (According to Hijra, the Muslim calendar) The expansion of this movement took place in the age of Abbasids. Some main Abbasid rulers patronized this movement. Some renowned scholars of Mutazila and early Abbasid rulers were close friends. Basic Doctrines of Mutazila Prof. M.M. Sharif has given a long list of their tenants but these are the main themes of this movement. (Ed), 1983:202-3) Tauhid--Divine unity/oneness of God Adl-e Ilahi--Divine justice Al wad wal waeed--the promise of reward and threat of punishment Al manzilatubayn al manzilatyn--state between the states of belief and unbelief Amr bil maroof wa nahi anil munkar--to order the doing of good and to prohibit the doing of wrong (W.Adamec, 2003:201), (Ed)Arnold & Guillaume, 1960:262-65,267),(Fakhri, 1983:46), (Concise Routledge Encyclopedia of Philosophy, 2ooo:61) Decline of Mutazilites Mutazilites emphasized on the use of reason. Reason allows to every-body to take his/her own way. In the beginning they progressed to rationalism. But under the patronage ofabbasids they started the preaching of their doctrines by force. Atthe peak of their career they adopted the irrational attitude and started to victimize the people for acceptance of their tenants specifically the doctrine of createdness and uncreatedness of Quran. Due to their ill-treatment in respect of the propagation of their doctrines a restlessness and anger developed in laymen and specifically in the spheres of orthodoxy.this was a starting point of their decline. They COPY RIGHT 2013 Institute of Interdisciplinary Business Research 656

9 continued their unjust behavior in respect of the propagation of their doctrines. Ultimately this movement reached to its end. (Fakhri, 1983:64), (A.J.Arberry, 1964:284) Prominent Mutazilites Historically they have been divided into two main branches i.e. the Bsarite branch and the Baghdadi branch. These are the prominent thinkers of both the branches respectively.wasil b. Ata, (d.748), Amr b. Ubaid (d.762), Abul Hudhai al Allaf (d. 841 or 849), Abu Bakr al- Asamm (d. beginnig of ninth century), Ibrahim al-nizam (d ), Ali al-aswari (a cotemporary of al-nizzam), Mummar b. Abbad (contemporary of al-nizzam), Hisham al- Fuwati ( ), Abu Yaqub al-shahham (d.847), Abbad b. Sulayman (d. 864), Amr b. Bahr al-jahiz (d.868), Abu Ali al-jubai (d.915), and Abu Hasim son of Al-Jubai (d.933) were the representative of Basrite branch while Bishar b. al-mutamir (d.825), Abu Musa al Murdar (d. 841), Jafar b. Mubash,shir (d.849), Thumama b. Ashras (d. 828), Al-Iskafi (d. 855), Ahmad b. Abi Daud (d. 855), Abul-Husain al-khayyat (d.902), Abu Qasim al-balkhi al Kabi (931), and Abu al-molitian (d.1025), were the representative of the Baghdadi branch. All of them played an important role in the shaping of Mutazilires school of thought. (Fakhri, 1983:64), (Urdu Daira tul Muarif-e Islamia, 1973: ), (C.A. Qadir, 1994:443,445,451,453) Mutazila Tradition in Muslim History Mutazilites way of rapprochement between revelation and reason set the foundations for renowned philosophers of classical age like Kindi, Farabi, Ibn Sina, and Ibn Rushd. (Urdu Daira tul Muarif-e Islamia, 1973:312) In modern Muslim thought Syed Jamal al Din Afghani, Sir Sayyid Ahmad Khan, Mufti Muhammad Abduh, Dr. Allama Muhammad Iqbal, Dr. Ali Shariati, Ghulam Ahmad Pervaiz, and Dr. Ghulam Jilani Barq etc adoptedthe approach of Mutazilites in some respects. Conclusion Mutazilites promoted to bare rationalism. For the understanding of faith, to know the mysteries of universe, and to believe in the profundities of religion, reason is not sufficient only. Due to an extreme emphasis on reason they fell in contradictions in the explanation and interpretation of some basic dogmas of religion. Thebeginning point of Mutazilites was their self-derived doctrine the state between the states of belief or unbelief-al maziltu bayn al manzilatain. It is not a rational statement. It is against the two basic laws of thought i.e. the law of non-contraction and the law of excluded middle. Further, for them religion was only a set of doctrines and they failed to create a link between thought and experience. Despite of all these demerits there are many positive dimensions of this movement. COPY RIGHT 2013 Institute of Interdisciplinary Business Research 657

10 They were expert in dialectics(munazra), and they promoted this approach in Muslim society. At that time it was required to answer the objections of non-muslims. They defended religion against the attacks of non-muslims. They gave answers of the questions raised by newly born Muslims. They were expert in Greek Philosophy. They contributed to introduce to Muslim society with Greek treasuries of knowledge. They opened the door of philosophical discussions on the intellectual horizons of the Muslim society and in this way they set the ground for Muslim philosophy. So, they contributed in the development of philosophical systems of great Muslim thinkers like Kindi, Farabi, Ibn Sina, and Ibn Rushd etc. Mutazilism could not get the popularity in the Muslim world throughout the history because it was not harmonious with the temperament of Muslim dictators but the enlightened minds welcomed their approach always even the renowned thinkers of modern age promoted their rationalism to some extent in the perspective of the needs of their age. COPY RIGHT 2013 Institute of Interdisciplinary Business Research 658

11 References (Ed), M. (1983). A History of Muslim Philosophy (Vol. 2). (M.M.Sharif, Ed.) Karachi, Pakistan: Royal Book Company. (Ed)Arnold, S. T., & Guillaume, A. (1960). The Legacy of Islam. Britain: Oxford University Press. (Ed)J.H., K., & H.A.R., G. (1961). Shorter Encyclopardia Of Islam. Leiden & London, UK: E.J.Brill & Luzac & co. (Ed)Nasr, S. H. (2002). Encyclopaedia Of Islamic Philosophy (Vol. 1). Lahore: Suhail Academy. A.J.Arberry. (1964). Aspects Of Islamic civilization. Britian: George Allen & Unwin LTD. Armstrong, K. (2003). Islam-A Short History. London, Great Britain: Orion House,5 Upper St Martin's lane. Concise Routledge Encyclopedia of Philosophy. (2ooo). London, USA, Canada: Routledge 11 New Fetter Lane. Fakhri, M. (1983). A History of islamic Philosophy. New york, U.S.A.: Columbia University press. Iqbal, A. M. (1964). The Development of Metaphysics in Persia. Lahore, Punjab, Pakistan: Bazm i Iqbal 2 Club Road. Iqbal, A. M. (1989). The reconstruction of Religious Thought in Islam. Lahore, Punjab, Pakistan: Iqbal Academy. khaliq, D. A. (2000). Muslim Falsafa(Urdu). Lahore, Pakistan: Aziz Publishers Urdu bazar. Khaliq, D. A. (2000). Problems Of Muslim Theology. Lahore: Victory Book bank. Mudoodi, A. a. (2000). Khalafat o Mlookiat(Urdu). Lahore, Pakistan: Idara Tarjuman al Quran. Mutahri, M. (1362). Khidmat e Muraqabil Islam o Iran. Tehran, Iran: Intisharat e Sadra. Nicholoson, R. A. (1962). A Literary History Of The Arabs. Cambridge, London, U.K.: Cambridge University Press. Kushaf e Istilahat e Falsfa. (1994). (P. C. Rana, Trans.) Lahore: Bazm e Iqbal. Sheikh, M. (1974). Studies In Muslim Philosophy. Lahore: Sh. Muhammad Ashraf. Urdu Daira tul Muarif-e Islamia. (1973). Lahore, Pakistan: Danish gah-e Punjab. W.Adamec, L. (2003). The A to Z OF Islam. New Delhi, india: V.k. Printers. COPY RIGHT 2013 Institute of Interdisciplinary Business Research 659